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vol. 42 num. 2 lang. pthttp://www.scielo.org.za/img/en/fbpelogp.gifhttp://www.scielo.org.za
Redaksioneel]]>http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532008000200001&lng=pt&nrm=iso&tlng=pt
Gnosticism, church unity and the Nicene Creed]]>http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532008000200002&lng=pt&nrm=iso&tlng=pt
Gnosticism (derived from the Greek word "gnosis; knowledge") is the well-known phenomenon or movement which dates from the first centuries of church history. The teaching of Gnosticism questioned and/or contradicted the teaching of the church on some of the fundamental truths of Scripture. Apart from Gnosticism, the Early Church also had to deal with the heresy of Arianism. In the Nicene Creed, formulated by the councils of Nicea (325 AD) and Constantinople (381 AD) the universal or catholic church responded officially to the heresies of both Gnosticism and Arianism. In the final edition of the Nicene Creed we also find an article on the unity, holiness, catholicity and apostolicity of the church. Both Gnosticism and Arianism posed a serious threat to the unity of the church. In our times we experience a revival of ancient Gnosticism, both pagan and "Christian". This revival is also called the New Age or the Age of Aquarius. Within the framework of this new worldview, we are witnessing a rediscovery of gnosis. The discovery and publication of certain ancient gnostic texts like the Nag Hammadi Codices, play a significant role in this revival. Consequently the canon of Scripture is questioned or openly rejected and also the creeds based on that Scripture. The Nicene Creed played a major and decisive role in preserving and maintaining the unity of the church on the basis of the truth of Scripture. This age-old creed is today just as relevant and important in proclaiming and confessing the true faith and preserving the true unity of the church.<hr/>Die Gnostiek (afgelei van die Griekse woord "gnosis" wat letterlik "kennis" beteken) is die baie bekende beweging wat dateer uit die eerste eeue van die kerkgeskiedenis. Die leringe van die Gnostiek het die leer van die kerk oor sommige van die kernwaarhede van die Skrif bevraagteken en/of weerspreek. Behalwe die Gnostiek het die Vroeë Kerk ook te doen gekry met die dwaling van die Arianisme. In die belydenis van Nicea, wat deur die konsilies van Nicea (325 n.C.) en Konstantinopel (381 n.C.) geformuleer is, het die katolieke (algemene) kerk amptelik geantwoord op sowel die Gnostiek as die Arianisme. In die finale uitgawe van die belydenis van Nicea is daar ook 'n artikel oor die eenheid, heiligheid, katolisiteit en apostolisiteit van die kerk. Sowel die Gnostiek as die Arianisme het 'n ernstige bedreiging vir die eenheid van die kerk ingehou. In ons tyd beleef ons 'n herlewing van die antieke Gnostiek, sowel heidens as "Christelik". Hierdie herlewing word ook genoem die "New Age" of die "Age of Aquarius". Binne die raamwerk van hierdie nuwe wêreldbeskouing of wêreldorde is daar 'n herontdekking van gnosis. Die ontdekking en publikasie van sekere antieke gnostiese geskrifte soos die Nag Hamadigeskrifte, speel 'n deurslaggewende rol in hierdie herlewing. As uitvloeisel van die "kanonisering" van hierdie geskrifte, word die kanon van die Skrif en ook die belydenisskrifte wat op grond van die Skrif opgestel is, bevraagteken of openlik verwerp. Die belydenis van Nicea het 'n baie belangrike en beslissende rol gespeel in die bewaring en handhawing van die eenheid van die kerk op die fondament van die waarheid van die Skrif. Hierdie eeue oue belydenis is vandag nog steeds net so aktueel en belangrik in die belydenis van die waarheid en die bewaring van die ware eenheid van die kerk.Is the idea of a church order still relevant for the modern church?]]>http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532008000200003&lng=pt&nrm=iso&tlng=pt
Die vraag is of 'n kerkorde nog enige betekenis vir die kerk van ons tyd kan hê. Behoort die kerkorde gemoderniseer te word om in 'n moderne tyd in te pas? Is die idee van 'n kerkorde nog hoegenaamd haalbaar vir die kerk in ons tyd? Waar kom die idee van 'n kerkorde vandaan? Hierdie artikel toon aan dat die konsep van 'n kerkorde uit die Skrif kom, uit die Ou- en die Nuwe Testament. Deur die kerkgeskiedenis was daar altyd die gevaar dat waar die kerkorde van minder belang geag is, die kerk se voortbestaan self in gevaar gekom het. Die regte vraag is wat die kerkorde nie behoort te wees nie en wat dit wel behoort te wees. Hierdie artikel bevind dat die kerkorde geen selfstandige gesag het nie. Die kerkorde moet nie as 'n kerkwet hanteer word nie. Trouens, die kerkorde behoort slegs die rigtingwyser na die Woord van God te wees. In homself het die kerkorde geen gesag nie. Die kerkorde is slegs 'n bedienaar van die gesag van die Woord. As sodanig is 'n Skrifgebonde kerkorde onontbeerlik vir die bestaan van die kerk, ook die kerk van ons tyd. Die aard van sodanige kerkorde is nie om die dienste van die kerk te skep nie, ook nie om die voortbestaan van die kerk daar te stel nie, maar om die kerk se taak om die Woord te verkondig te beveilig én om die wese van die kerk in sy ordelike voortbestaan as die volk van God in hierdie wêreld te beveilig.<hr/>The question is whetherchurch ordercould be of any significance for the church of our time. Should the church order be modernised to fit the church of a new millennium? Is the concept of a church order at all still feasible for the modern church? Where does the idea of a church order come from? This article shows that the concept of a church order originated from the Scriptures, the Old and the New Testaments. Throughout church history there was always the danger that where the church order became insignificant, the existence of the church itself came under threat. The real questions are what a church order ought not to be and what it ought to be. This article determined that the church order has no independent authority. The church order should not be rendered as a church law. In fact, the church order should be only the principle-bearing pointer to the Word of God. In itself the church order has no own authority. It is only a servant of the authority of the Word. As such a Scripture-bound church order is indispensable for the existence of the church, also the church of our time. The nature of such a church order is not to create the services of the church, nor the essence of church being, but to ensure the task of the church to proclaim the Word of God and to protect the solemn being of the church in its orderly existence as the people of God in this world.The ecclesiastical authority of the assemblies in church as in the church order of the Dutch Reformed Church]]>http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532008000200004&lng=pt&nrm=iso&tlng=pt
Die punt van bespreking in hierdie artikel is Artikel 20.1 van die kerkorde van die Nederduitse Gereformeerde Kerk (NGK). By die aanvaarding van sy eerste kerkorde deur die algemene sinode van 1962, het die NGK gebruik gemaak van die kerkorde van die Gereformeerde Kerke in Nederland (GKN) uit 1959. Artikel 20.1 kom direk uit hierdie kerkorde. Artikel 20.1 omskryf die gesag van kerkvergaderings omdat dit nêrens elders in die kerkorde gedoen word nie. Kerklike gesag kom van Christus. Hy, as die Hoof van sy kerk, verleen gesag of bevoegdheid aan hierdie vergaderings sonder om Self daarvan af te sien of om op te hou om Hoof van sy kerk te wees. Hy bly die Oorsprong of Besitter van kerklike gesag. Dit impliseer dat kerklike gesag op die Woord van God bou, maar ook daardeur beperk of begrens word. Die eie aard van die kerk is medebepalend vir die uitoefening van hierdie gesag. Kerklike gesag is nie teenstrydig met die aard van die kerk, as 'n gemeenskap van gelowiges wat in liefde saam verbind is nie.<hr/>The point in discussion in this article is Article 20.1 of the church order of the Dutch Reformed Church (DRC). In accepting the first version of this church order, the first general synod of the DRC in 1962 used the church orderof 1959 of the Reformed Churches in the Netherlands (RCN) as an example. The exact wording of Article 20.1 happened to be part of the latter. Article 20.1 gives an indication of the authority of assemblies because this is nowhere else attended to in the church order of the DRC. It explains that the authority of church governing bodies like assemblies comes from Christ. He as the actual Head of the church lends authority to these assemblies, without abdicating his position as the Head of his church. He remains the Source and Owner of ecclesiastical authority. This means that ecclesiastical authority is founded and based on the Word of God by which it sumultaneously is limited. In exercising it's authority, an assembly is also bound to do it in accordance with the character of the church. To speak of authority in the church is not in conflict with the character of the church as a community of believers connected by love.Clay pots that break easily? A reinterpretation of 2 Corinthians 4:7]]>http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532008000200005&lng=pt&nrm=iso&tlng=pt
Bybelvertalings en kommentare beskou die beeld van kleipotte wat Paulus in 2 Korintiërs 4:7 gebruik as 'n neerhalende self-karakterisering wat die breekbaarheid, onaansienlikheid, goedkoopheid of ontbeerlikheid van evangeliedienaars beskryf. Die algemene instemming is dat die broosheid van die kleipot "die allesoortreffende krag van God" op 'n paradoksale wyse wil beklemtoon. Die gedagtestruktuur, sintaktiese, grammatiese en sosio-historiese basis van hierdie uitsig op 2 Korintiërs 4:7 word ondersoek en (her)verstaan. Die resultate dui daarop dat die beeld van kleipotte eerder komplementerend as paradoksaal verstaan moet word.<hr/>Translations of and commentaries on the Bible see the image of clay pots Paul uses in 2 Corinthians 4:7 as a derogatory self-characterisation which is used to depict the fragility, ordinariness, cheapness or expendability of those that serve in the ministry. It is generally held that the brittleness of the clay pots in a paradoxical way underlines the "all-surpassing power of God". In this article the thought structure, syntactical, grammatical and socio-historic basis for this understanding of 2 Corinthians 4:7 is researched and (re)interpreted. The results suggest that the metaphor of clay pots should be understood in a complementary rather than a paradoxical way."Do not be yoked together with unbelievers": New Testament perspectives on how Christians should live and act in a society of diverging convictions]]>http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532008000200006&lng=pt&nrm=iso&tlng=pt
The exhortation found in 2 Corinthians 6:14 "not to be yoked togetherwith unbelievers" has been interpreted and applied differently by Christians. Some Christians try to hide from the realities of everyday life in a kind of escapism and religious isolation, while others compromise by trying to accommodate the societies' demands and current trends in all kinds of worldly religious practices. These extreme positions cause Christians to be without any influence in the world. The primary aim of the article is to show how believers in New Testament times handled the situation when they were yoked together with unbelievers. In order to propose Scriptural guidelines for contemporary believers, the focus will be on the example ofthe apostles while the teaching of Paul to the slaves and of Peter to the aliens in this world will also be discussed. Some other New Testament perspectives are touched upon, inter alia the kind of authority to be obeyed and teaching on the responsibilities and attitude of believers. After the discussion of each part, pointers will be suggested. In conclusion, guidelines towards a Christian lifestyle within a secular context will be proposed.<hr/>Die vermaning in 2 Korintiërs 6:14 om "nie in dieselfde juk as die ongelowige te trek nie" word verskillend deur Christene geïnterpreteer en toegepas. Sommige Christene probeer om die realiteite van elke dag te ontduik in 'n lewe van ontvlugting en godsdienstige afsondering, terwyl ander weer probeer om die samelewing se eise en hedendaagse strominge in wêreldse godsdienstige praktyke te akkommodeer. Hierdie uiterste standpunte veroorsaak dat Christene sonder invloed in die wéreld is. Die primére doel van hierdie artikel is om aan te toon hoe gelowiges in die Nuwe-Testamentiese tyd die situasie hanteer het waar hulle met ongelowiges in een juk moes trek. Ten einde Skriftuurlike riglyne vir hedendaagse gelowiges te bied, sal daar op die voorbeeld van die apostels gefokus word, terwyl die onderrig van Paulus aan die slawe en Petrus aan die vreemdelinge in hierdie wéreld ook aandag sal kry. Enkele ander Nuwe-Testamentiese perspektiewe word aangeraak, onder andere die soort gesag wat gehoorsaam moet word en onderrig oor die verantwoordelikhede en houding van gelowiges. Na die bespreking van elke gedeelte, word merkers aangedui. Ten slotte word riglyne gebied wat vir 'n Christelike lewenstyl binne 'n sekulére konteks kan geld.The influence of Christianity on the South African society]]>http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532008000200007&lng=pt&nrm=iso&tlng=pt
Die bedoeling van die vroeë kerk was nie in die eerste plek om die politiek, ekonomie en regstelsels van die wêreld te verander nie, maar spoedig het die Christene se manier van leef die samelewing rondom hulle beïnvloed. Die Europese setlaars het die calvinistiese geloof na die suidpunt van Afrika gebring waar dit vir die volgende 340 jaar 'n leidende rol in die geskiedenis van die land gespeel het. Geen teëkanting of bevraagtekening van die bevoorregte posisie van die Christendom deur nie-Christene is geduld nie en die invloed daarvan op die samelewing is as vanselfsprekend aanvaar deur veral die Christelike deel van die bevolking. Vandag vertoon die samelewing sowel die medaljes as die littekens van hierdie toedrag van sake. Hoewel Suid-Afrika nooit amptelik bekend gestaan het as 'n Christelike land nie, is die geweldige invloed wat die Christendom op die land gehad het na meer as 'n dekade van gods-diensvryheid in 'n neutrale staat, steeds sigbaar. Die doel van hierdie artikel is om 'n inleidende, oorhoofse en verkennende blik te verskaf van die reikwydte en invloed wat die Christendom op die samelewing gehad het, gesien vanuit 'n historiese perspektief.<hr/>It was not the intention of the first Christians to change the world, but their behaviour soon influenced society. The European settlers who came to South Africa brought calvinist Christianity to the region. For the next 340 years, Christianity was a very influential force in the South African society, usually taken for granted by Christians and not allowed to be questioned, challenged or opposed by non-Christians. Today the society bears both the scars and medals of the Christian era in South African history although South Africa was never officially a Christian country. After 1994, South Africa became a neutral state, with religious freedom, and the privileged position of Christianity began to fade rapidly. More than ten years later, however, the influence that Christianity had on the country and its people is still visible. This article is an introductory investigation into the influence of Christianity on the South African society from an historical perspective.The body-of-Christ-metaphor: Instrument for the effective execution of the missional commission]]>http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532008000200008&lng=pt&nrm=iso&tlng=pt
Die praktyk toon dat baie AGS-pastore moontlik so besig is met 'n veelheid take en verantwoordelikhede dat hulle nie daarby uitkom om hulle gemeentelidmate effektief te mobiliseer om by vrywillige dienswerk betrokke te raak nie (vgl. Ef. 4:12). Die gevolg is dat sulke gemeentes dikwels nie effektief funksioneer om die missionêre opdrag met welslae uit te voer nie (vgl. Matt. 28:19). Pastore slaag nie daarin om, volgens die raad wat Moses se skoonvadervirhom gegee het (vgl. Eks. 18), meer effektief te werk deur hulle lidmate as deeltydse vrywillige dienswerkers te mobiliseer om die Bybelse opdrag uit te voer nie. Die mobilisering van lidmate vind plaas deur lidmate te bemagtig om hulle gawes te ontdek en te ontwikkel, en dan daarmee saam vrywillige dienswerk te beoefen. Die klem in die artikel lê by wat Hendriks (2004:11) "gemeentelike teologie" noem. Volgens Hendriks (2004:25) is gemeentelike teologie 'n teologie wat deur die liggaam-van-Christus-metafoorgemeentes beoefen word (vgl. Ef. 4:11-16). Die metafoor van gemeentes wat as liggaam-van-Christus wil funksioneer, naamlik gemeentes wat die belangrikheid van vrywillige dienswerk van die lidmate beklemtoon, geniet verdere ontwikkeling in hierdie artikel.¹<hr/>Practice suggests that many AFM pastors are possibly so busy with numerous tasks and responsibilities that they are unable to effectively mobilise their assembly members to actively participate in voluntary acts of service (cf. Eph. 4:12). The consequence is that such assemblies are often unable to function effectively in the carrying out of the missional commission (according to Matt. 28:19). Pastors are unsuccessful in working more effectively through the mobilisation of their members as part-time voluntary workers in the carrying out of the missional commission, according to the advice Moses' father-in-law gave him (cf. Ex. 18). The mobilisation of members takes place through the empowering of members to discover and develop their gifts and allowing their involvement in voluntary acts of service. The emphasis of this article lies in what Hendriks (2004:11) calls "congregational theology". According to Hendriks (2004:25) congregational theology is a theology being practised by body-of-Christ-metaphor assemblies (cf. Eph. 4:11-16). The metaphor of assemblies choosing to function as the body-of-Christ where the importance of the voluntary acts of service of members is emphasised enjoys further development in this article.Reviews]]>http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532008000200009&lng=pt&nrm=iso&tlng=pt
Die praktyk toon dat baie AGS-pastore moontlik so besig is met 'n veelheid take en verantwoordelikhede dat hulle nie daarby uitkom om hulle gemeentelidmate effektief te mobiliseer om by vrywillige dienswerk betrokke te raak nie (vgl. Ef. 4:12). Die gevolg is dat sulke gemeentes dikwels nie effektief funksioneer om die missionêre opdrag met welslae uit te voer nie (vgl. Matt. 28:19). Pastore slaag nie daarin om, volgens die raad wat Moses se skoonvadervirhom gegee het (vgl. Eks. 18), meer effektief te werk deur hulle lidmate as deeltydse vrywillige dienswerkers te mobiliseer om die Bybelse opdrag uit te voer nie. Die mobilisering van lidmate vind plaas deur lidmate te bemagtig om hulle gawes te ontdek en te ontwikkel, en dan daarmee saam vrywillige dienswerk te beoefen. Die klem in die artikel lê by wat Hendriks (2004:11) "gemeentelike teologie" noem. Volgens Hendriks (2004:25) is gemeentelike teologie 'n teologie wat deur die liggaam-van-Christus-metafoorgemeentes beoefen word (vgl. Ef. 4:11-16). Die metafoor van gemeentes wat as liggaam-van-Christus wil funksioneer, naamlik gemeentes wat die belangrikheid van vrywillige dienswerk van die lidmate beklemtoon, geniet verdere ontwikkeling in hierdie artikel.¹<hr/>Practice suggests that many AFM pastors are possibly so busy with numerous tasks and responsibilities that they are unable to effectively mobilise their assembly members to actively participate in voluntary acts of service (cf. Eph. 4:12). The consequence is that such assemblies are often unable to function effectively in the carrying out of the missional commission (according to Matt. 28:19). Pastors are unsuccessful in working more effectively through the mobilisation of their members as part-time voluntary workers in the carrying out of the missional commission, according to the advice Moses' father-in-law gave him (cf. Ex. 18). The mobilisation of members takes place through the empowering of members to discover and develop their gifts and allowing their involvement in voluntary acts of service. The emphasis of this article lies in what Hendriks (2004:11) calls "congregational theology". According to Hendriks (2004:25) congregational theology is a theology being practised by body-of-Christ-metaphor assemblies (cf. Eph. 4:11-16). The metaphor of assemblies choosing to function as the body-of-Christ where the importance of the voluntary acts of service of members is emphasised enjoys further development in this article.